Mark 12:35 - Printer Friendly

ESV: And as Jesus taught in the temple, he said, “How can the scribes say that the Christ is the son of David?

NIV: While Jesus was teaching in the temple courts, he asked, 'Why do the teachers of the law say that the Messiah is the son of David?

NASB: And Jesus responded and began saying, as He taught in the temple area, 'How is it that the scribes say that the Christ is the son of David?

CSB: While Jesus was teaching in the temple, he asked, "How can the scribes say that the Messiah is the son of David?

NLT: Later, as Jesus was teaching the people in the Temple, he asked, 'Why do the teachers of religious law claim that the Messiah is the son of David?

KJV: And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David?

NKJV: Then Jesus answered and said, while He taught in the temple, “How is it that the scribes say that the Christ is the Son of David?

Matthew adds more detail to this incident. Jesus asks the gathered Pharisees who they think is the father of the Christ. They respond that the Messiah is the son of David (Matthew 22:41–42). The Messiah wasn't referred to directly as the "son of David" until the mid-first century BC in writings by scribes. Like in Mark 9:11–13, Jesus doesn't contradict this scribal teaching but explains more fully what it means. He compares it to Psalm 110:1 (Mark 12:36) and shows how two seemingly contradictory statements can both be true.

In Judaism, the ancestor "outranks" and represents all his descendants. This is shown in the argument that the priesthood of Melchizedek is pre-eminent over the priesthood of the Levites because Abraham, great-grandfather to Levi, tithed to Melchizedek (Hebrews 7:1–10). It would follow, then, that the Messiah, who would be the descendant of King David, would be subordinate to David (1 Chronicles 17:11–14; Jeremiah 23:5–6). So, tradition would state that while the Messiah would be a significant figure, rescuing Israel from her Gentile oppressors, he would be a man no more special than David.

The Bible uses the term "son of" in a couple of different ways. First, it can mean a male descendant of any generation. Jesus fulfills this requirement both through Joseph's genealogy (Matthew 1:6–16) and Mary's (Luke 3:23–31). "Son of" can also mean someone who exemplifies another's character. Jesus called the scribes and Pharisees sons of Satan because they tried to find a way to kill Jesus rather than recognizing He spoke the truth from God (John 8:39–47). The Messiah will be the "son" of David in this exemplary way because he will be king of a united Israel and will rule justly with a mind to God's heart.

Whether a biological descendant or one who images the character of another, David's "son" could not also be his "Lord" (Mark 12:36). Jesus wants to prove that the Messiah is more than just David's son. He can't be defined merely as a successor to David. In fact, He is David's Lord.

Mark 12:35–37 occurs after Jesus' detractors have surrendered their challenges, but Jesus continues teaching. Here, He explains the Messiah must be much more than merely David's son. Blind Bartimaeus (Mark 10:48) and the crowd at the triumphal entry (Mark 11:10) have already identified Jesus as the Son of David. In the parable of the tenants (Mark 12:1–12), Jesus suggests that He is the Son of the one who has authority. During one of the trials before the crucifixion, Jesus will formally acknowledge that He is ''the Christ, the Son of the Blessed'' (Mark 14:61–62). Jesus' explanation about the Messiah is also found in Matthew 22:41–46 and Luke 20:41–44.

This chapter contains lessons taught by Jesus in various circumstances. He explains the eventual destruction of traditional Judaism, the relationship between secular and sacred obligations, the nature of the resurrection, and the most important of God's commandments. Jesus also expounds on Messianic statements in the Old Testament. Jesus also condemns the glory-seeking shallowness of the scribes, and extolls the virtues of sincere, faith-based giving.

Days before, Jesus has entered Jerusalem, hailed as a hero by the people (Mark 11:1–11). While teaching in the temple courtyard, Jesus shows superior understanding of Scripture over the chief priests, scribes, and elders (Mark 12:27–33), the Pharisees and Herodians (Mark 12:13), the Sadducees (Mark 12:18), and the scribes again (Mark 12:35, 38). Sadly, even in the instance where a scribe does understand Scripture, that is no guarantee he will follow it to its logical conclusion: Jesus (Mark 12:28–34). In contrast, a humble widow exemplifies the faithfulness and piety the leaders lack (Mark 12:41–44). Jesus leaves the temple for the last time to teach the disciples on the Mount of Olives (Mark 13). In Mark 14, He prepares for the crucifixion.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.